[Machine] "And Allah knows best, and that is what was not decreed except by the rulers, meaning the caliphs. I have witnessed two caliphates before you, they allot him half with one brother and a third with two. If there are many siblings, the third is not diminished from him. He said, and I, Malik, have heard that Sulayman ibn Yasar said, Umar ibn al-Khattab, Uthman ibn Affan, and Zaid ibn Thabit obliged the third to the paternal grandfather with the siblings."  

وَاللهُ أَعْلَمُ وَذَلِكَ مَا لَمْ يَكُنْ يَقْضِي فِيهِ إِلَّا الْأُمَرَاءُ يَعْنِي الْخُلَفَاءَ وَقَدْ حَضَرْتُ الْخَلِيفَتَيْنِ قَبْلَكَ يُعْطِيَانِهِ النِّصْفَ مَعَ الْأَخِ الْوَاحِدِ وَالثُّلُثَ مَعَ الِاثْنَيْنِ فَإِنْ كَثُرَ الْإِخْوَةُ لَمْ يُنْقِصَاهُ مِنَ الثُّلُثِ 12434 قَالَ وَأنا مَالِكٌ أَنَّهُ بَلَغَهُ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ أَنَّهُ قَالَ فَرَضَ عُمَرُ بْنُ الْخَطَّابِ وَعُثْمَانُ بْنُ عَفَّانَ وَزَيْدُ بْنُ ثَابِتٍ ؓ لِلْجَدِّ الثُّلُثَ مَعَ الْإِخْوَةِ  

[Machine] Ali gives one third of his fortune to his brothers, while Umar gives him one sixth. Umar writes to Abdullah, saying, "We are afraid that we have been unjust with the distribution, so give him one third." When Ali arrived, Umar gave him one sixth, and Obaidah said, "I prefer their agreement in unity over any disagreement in separation."  

عَلِيٌّ ؓ يُعْطِي الْجَدَّ مَعَ الْإِخْوَةِ الثُّلُثَ وَكَانَ عُمَرُ ؓ يُعْطِيهِ السُّدُسَ وَكَتَبَ عُمَرُ إِلَى عَبْدِ اللهِ ؓ إِنَّا نَخَافُ أَنْ نَكُونَ قَدْ أَجْحَفْنَا بِالْجَدِّ فَأَعْطِهِ الثُّلُثَ فَلَمَّا قَدِمَ عَلِيٌّ ؓ هَا هُنَا أَعْطَاهُ السُّدُسَ فَقَالَ عَبِيدَةُ فَرَأْيُهُمَا فِي الْجَمَاعَةِ أَحَبُّ إِلِيَّ مِنْ رَأْيِ أَحَدِهِمَا فِي الْفُرْقَةِ  

[Machine] And Abdullah used to give him a sixth, then he turned to one-third.  

وَأَنَّ عَبْدَ اللهِ كَانَ يُعْطِيهِ السُّدُسَ ثُمَّ تَحَوَّلَ إِلَى الثُّلُثِ  

[Machine] Umar and Abdullah used to share with their brothers in seriousness what was between them and what was better for them than their division. Then Umar wrote to Abdullah, "It seems to us that we have been unjust in sharing with seriousness, so when my letter comes to you, share with it what is between you and what is better for you than your division." Abdullah took hold of that.  

كَانَ عُمَرُ وَعَبْدُ اللهِ يُقَاسِمَانِ بِالْجَدِّ مَعَ الْإِخْوَةِ مَا بَيْنَهُ وَبَيْنَ أَنْ يَكُونَ السُّدُسُ خَيْرًا لَهُ مِنْ مُقَاسَمَتِهِمْ ثُمَّ إِنَّ عُمَرَ كَتَبَ إِلَى عَبْدِ اللهِ مَا أُرَانَا إِلَّا قَدْ أَجْحَفْنَا بِالْجَدِّ فَإِذَا جَاءَكَ كِتَابِي هَذَا فَقَاسِمْ بِهِ مَعَ الْإِخْوَةِ مَا بَيْنَهُ وَبَيْنَ أَنْ يَكُونَ الثُّلُثُ خَيْرًا لَهُ مِنْ مُقَاسَمَتِهِمْ فَأَخَذَ بِذَلِكَ عَبْدُ اللهِ  

[Machine] Six brothers and a grandfather, so he wrote to him, "Make him one of them and erase my book."  

سِتَّةِ إِخْوَةٍ وَجَدٍّ فَكَتَبَ إِلَيْهِ اجْعَلْهُ كَأَحَدِهِمْ وَامْحُ كِتَابِي  

[Machine] Give him seven dollars.  

أَعْطِهِ سُبْعَ الْمَالِ  

[Machine] He used to consider seriousness a brother until it becomes a sixth.  

أَنَّهُ كَانَ يَجْعَلُ الْجَدَّ أَخًا حَتَّى يَكُونَ سَادِسًا  

[Machine] Ali used to share the inheritance equally with his siblings, totaling to six shares. If the siblings increase in number, he would receive one-sixth and each person would receive their rightful share. He does not inherit a brother or sister from his mother's side, and he does not divide with a brother from the father and mother's side. He does not increase the shares of the inheritance with the grandchildren, except if he has no other inheritors. If there is a sister from the father and mother's side, and a brother from the father's side, he gives the sister half and distributes the other half between himself and the brother. If there is a sister from the father and mother's side, a brother, and a sister from the father's side, he gives the sister from the father and mother's side ten shares, and distributes half of the remaining shares between himself and the brother, while the grandfather receives two shares.  

أَنَّ عَلِيًّا ؓ كَانَ يُشْرِكُ الْجَدَّ مَعَ الْإِخْوَةِ إِلَى سِتَّةٍ هُوَ سَادِسُهُمْ فَإِذَا كَثُرُوا أَعْطَاهُ السُّدْسَ وَيُعْطِي كُلَّ صَاحِبِ فَرِيضَةٍ فَرِيضَتَهُ وَلَا يُوَرِّثُ أَخًا لِأُمٍّ وَلَا أُخْتًا لِأُمٍّ مَعَ الْجَدِّ وَلَا يُقَاسِمُ بِأَخٍ لِأَبٍ أَخًا لِأَبٍ وَأُمٍّ وَلَا يَزِيدُ الْجَدَّ مَعَ الْوَلَدِ عَلَى السُّدُسِ إِلَّا أَنْ لَا يَكُونَ غَيْرُهُ وَإِذَا كَانَتْ أُخْتٌ لِأَبٍ وَأُمٍّ وَأَخٌ لِأَبٍ وَجَدٍّ أَعْطَى الْأُخْتَ النِّصْفَ وَجَعَلَ النِّصْفَ بَيْنَ الْجَدِّ وَالْأَخِ وَإِذَا كَانَتْ أُخْتٌ لِأَبٍ وَأُمٍّ وَأَخٌ وَأُخْتٌ لِأَبٍ وَجَدٍّ جَعَلَهَا مِنْ عَشَرَةٍ لِلْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ النِّصْفُ خَمْسَةُ أَسْهُمٍ وَلِلْجَدِّ سَهْمَانِ وَلِلْأَخِ لِلْأَبِ سَهْمَانِ وَلِلْأُخْتِ لِلْأَبِ سَهْمٌ  

[Machine] Abdullah used to share the inheritance equally among his brothers. If taking one-third was better for him than dividing, he would take one-third and give each inheritor their share. He does not inherit from his mother's brother or sister along with his siblings, and does not divide with a brother of his father, nor with a brother and mother. He does not inherit from his cousin along with his siblings. If there is a sister of his father and mother, a brother of his father, and a grandfather, he would give the sister half and give the grandfather half, and the brother would not receive anything. If he has siblings and a grandfather, and someone among them has a specific share, he would give each of them their specific share. If one-third of what remains is better for him than dividing, he would give one-third of what remains. If dividing is better for him, he would divide. If taking one-sixth of the total wealth is better for him than dividing, he would give one-sixth. If dividing is better for him than one-sixth of the total wealth, he would divide.  

كَانَ عَبْدُ اللهِ يُشْرِكُ الْجَدَّ مَعَ الْإِخْوَةِ إِلَى الثُّلُثِ فَإِنْ كَانَ الثُّلُثُ خَيْرًا لَهُ مِنَ الْمُقَاسَمَةِ أَعْطَاهُ الثُّلُثَ وَيُعْطِي كُلَّ صَاحِبِ فَرِيضَةٍ فَرِيضَتَهُ وَلَا يُوَرِّثُ أَخًا لِأُمٍّ وَلَا أُخْتًا لِأُمٍّ مَعَ الْجَدِّ وَلَا يُقَاسِمُ بِأَخٍ لِأَبٍ أَخًا لِأَبٍ وَأُمٍّ وَلَا يُوَرِّثُ ابْنَ الْأَخِ مَعَ الْجَدِّ وَإِذَا كَانَتْ أُخْتٌ لِأَبٍ وَأُمٍّ وَأَخٌ لِأَبٍ وَجَدٍّ أَعْطَى الْأُخْتَ لِلْأَبِ وَالْأُمِّ النِّصْفَ وَأَعْطَى الْجَدَّ النِّصْفَ وَلَا يُعْطِي الْأَخَ شَيْئًا وَإِذَا كَانَ لَهُ إِخْوَةٌ وَأَخَوَاتٌ وَجَدٌّ وَمَنْ لَهُ مَعَهُمْ فَرِيضَةٌ أَعْطَى كُلَّ صَاحِبِ فَرِيضَةٍ فَرِيضَتَهُ فَإِنْ كَانَ ثُلُثُ مَا يَبْقَى خَيْرًا لَهُ مِنَ الْمُقَاسَمَةِ أَعْطَاهُ ثُلُثَ مَا بَقِيَ وَإِنْ كَانَتِ الْمُقَاسَمَةُ خَيْرًا لَهُ قَاسَمَ وَإِنْ كَانَ سُدُسُ جَمِيعِ الْمَالِ خَيْرًا لَهُ مِنَ الْمُقَاسَمَةِ أَعْطَاهُ السُّدُسَ وَإِنْ كَانَتِ الْمُقَاسَمَةُ خَيْرًا لَهُ مِنْ سُدُسِ جَمِيعِ الْمَالِ قَاسَمَ  

[Machine] And about Ibrahim and Al-Sha'bi regarding a daughter, a sister, and a grandfather, Ali said: "The daughter gets half, the grandfather gets a sixth, and the sister gets what remains." Similarly, he said about a daughter, two sisters, and a grandfather, and in the case of a daughter and sisters and a grandfather.  

وَعَنْ إِبْرَاهِيمَ وَالشَّعْبِيِّ فِي ابْنَةٍ وَأُخْتٍ وَجَدٍّ فِي قَوْلِ عَلِيٍّ ؓ لِلِابْنَةِ النِّصْفُ وَلِلْجَدِّ السُّدُسُ وَلِلْأُخْتِ مَا بَقِيَ وَكَذَا قَالَ فِي ابْنَةٍ وَأُخْتَيْنِ وَجَدٍّ وَفِي ابْنَةٍ وَأَخَوَاتٍ وَجَدٍّ  

[Machine] From four, the daughter has half, the grandfather has one share, and the sister has one share. If there are two sisters, then from eight, the daughter has four, the grandfather has two shares, and the sisters have one share each. If there are three sisters, then from ten, the daughter has five, the grandfather has two shares, and the sisters have one share each  

مِنْ أَرْبَعَةٍ؛ لِلِابْنَةِ النِّصْفُ سَهْمَانِ وَلِلْجَدِّ سَهْمٌ وَلِلْأُخْتِ سَهْمٌ وَإِنْ كَانَتَا أُخْتَيْنِ فَمِنْ ثَمَانِيَةٍ؛ لِلِابْنَةِ النِّصْفُ أَرْبَعَةٌ وَلِلْجَدِّ سَهْمَانِ وَلِلْأُخْتَيْنِ سَهْمٌ سَهْمٌ فَإِنْ كَانَتْ ثَلَاثُ أَخَوَاتٍ فَمِنْ عَشَرَةٍ؛ لِلِابْنَةِ النِّصْفُ خَمْسَةٌ وَلِلْجَدِّ سَهْمَانِ وَهُوَ خُمُسُ مَا بَقِيَ وَلِلْأَخَوَاتِ سَهْمٌ سَهْمٌ  

[Machine] That it reaches one-fifth, and if it reaches one-fifth, then he gives her one-third, and what remains is for the sisters. If there are obligations to a wife, husband, or mother, the heirs give their obligations and what remains is divided between the brothers and sisters. If one-third of what remains is better for him than the division, he gives one-third of what remains. If the division is better for him than one-third of what remains, he divides it. If the sixth of the entire property is better for him than the division, he gives the sixth. If the division is better for him than the sixth of the entire property, he divides it. In the society of Akdariyah, if there is a husband, mother, sister, and grandfather, he made it from nine, then multiplied it by three, so it became twenty-seven. He gives the husband nine shares, the mother six shares, the grandfather eight shares, and the sister four shares.  

أَنْ يَبْلُغْنَ خُمُسًا فَإِذَا بَلَغْنَ خُمُسًا أَعْطَاهُ الثُّلُثَ وَمَا بَقِيَ فَلِلْأَخَوَاتِ فَإِنْ لَحِقَتْ فَرَائِضُ امْرَأَةٍ أَوْ زَوْجٍ أَوْ أُمٍّ أَعْطَى أَهْلَ الْفَرَائِضِ فَرَائِضَهُمْ وَمَا بَقِيَ قَاسَمَ الْإِخْوَةَ وَالْأَخَوَاتِ فَإِنْ كَانَ ثُلُثُ مَا بَقِيَ خَيْرًا لَهُ مِنَ الْمُقَاسَمَةِ أَعْطَاهُ ثُلُثَ مَا بَقِيَ وَإِنْ كَانَتِ الْمُقَاسَمَةُ خَيْرًا لَهُ مِنْ ثُلُثِ مَا بَقِيَ قَاسَمَ وَإِنْ كَانَ سُدُسُ جَمِيعِ الْمَالِ خَيْرًا لَهُ مِنَ الْمُقَاسَمَةِ أَعْطَاهُ السُّدُسَ وَإِنْ كَانَ الْمُقَاسَمَةُ خَيْرًا لَهُ مِنْ سُدُسِ جَمِيعِ الْمَالِ قَاسَمَ وَفِي الْأَكْدَرِيَّةِ إِذَا كَانَ زَوْجٌ وَأُمٌّ وَأُخْتٌ وَجَدٌّ جَعَلَهَا مِنْ تِسْعَةٍ ثُمَّ ضَرَبَهَا فِي ثَلَاثَةٍ فَكَانَ مِنْ سَبْعَةٍ وَعِشْرِينَ فَأَعْطَى الزَّوْجَ تِسْعَةَ أَسْهُمٍ وَأَعْطَى الْأُمَّ سِتَّةَ أَسْهُمٍ وَأَعْطَى الْجَدَّ ثَمَانِيَةَ أَسْهُمٍ وَأَعْطَى الْأُخْتَ أَرْبَعَةَ أَسْهُمٍ  

[Machine] "It is better for the third of the grandfather's fortune to be given to him and to the brothers. Should he be a sibling and divide the fortune that has come to them, and for him {is a portion like that of two females} [An-Nisa 11] or should he become empty of one-sixth of the entire capital? So which of these would be better for the fortune of the grandfather to be given to him and what remains after that to be divided among the brothers, for the mother and father {is a portion like that of two females} [An-Nisa 11] except in one obligatory matter where their share in it is determined differently, and that is when a woman dies and leaves her husband, mother, grandfather, and sister to her father. It is then obligatory for the husband to receive half, the mother to receive one-third, the grandfather to receive one-sixth, and the sister to receive half. Then the sixth of the grandfather and the third of the sister are added together, and they are divided into thirds, with two-thirds going to the grandfather and one-third to the sister, and the inheritance of the brothers from the father is added to the grandfather if they do not have brothers from the mother and father as their inheritance is equal to the inheritance of the brothers from the mother and father, both the males and the females. So when the brothers from the mother and father and the brothers from the father come together, the children of the mother and father will inherit the grandfather by way of their father's sons, preventing him because of the abundance of the inheritance. So whatever is left for the brothers after the grandfather's share, it will be exclusively for the children of the mother and father and the sons of the father will not have any portion of it unless the children of the mother and father are only one woman. If there is only one woman, then she inherits the grandfather through her father's sons and whatever she and they have will be between her and them, except to complete half of the entire wealth. If there is something left for her and them beyond half of the entire wealth, then that surplus will be between the sons of the father {is a portion like that of two females} [An-Nisa 11]. If there is no surplus, then there is nothing for them."  

أَنَّهُ أَفْضَلُ لِحَظِّ الْجَدِّ الثُّلُثُ مِمَّا يَحْصُلُ لَهُ وَلِلْإِخْوَةِ أَمْ يَكُونُ أَخًا وَيُقَاسِمُ الْإِخْوَةَ فِيمَا حَصَلَ لَهُمْ وَلَهُ {لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ} [النساء 11] أَوِ السُّدُسُ مِنْ رَأْسِ الْمَالِ كُلِّهِ فَارِغًا؟ فَأِيُّ ذَلِكَ مَا كَانَ أَفْضَلَ لِحَظِّ الْجَدِّ أُعْطِيَهُ وَكَانَ مَا بَقِيَ بَعْدَ ذَلِكَ بَيْنَ الْإِخْوَةِ لِلْأُمِّ وَالْأَبِ {لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ} [النساء 11] إِلَّا فِي فَرِيضَةٍ وَاحِدَةٍ تَكُونُ قَسْمُتهُمْ فِيهَا عَلَى غَيْرِ ذَلِكَ وَهِيَ امْرَأَةٌ تُوِفِّيَتْ وَتَرَكَتْ زَوْجَهَا وَأُمَّهَا وَجَدَّهَا وَأُخْتَهَا لِأَبِيهَا فَيُفْرَضُ لِلزَّوْجِ النِّصْفُ وَلِلْأُمِّ الثُّلُثُ وَلِلْجَدِّ السُّدُسُ وَلِلْأُخْتِ النِّصْفُ ثُمَّ يُجْمَعُ سُدُسُ الْجَدِّ وَنِصْفُ الْأُخْتِ فَيُقَسَّمُ أَثْلَاثًا لِلْجَدِّ مِنْهُ الثُّلُثَانِ وَلِلْأُخْتِ الثُّلُثُ وَمِيرَاثُ الْإِخْوَةِ مِنَ الْأَبِ مَعَ الْجَدِّ إِذَا لَمْ يَكُنْ مَعَهُمْ إِخْوَةٌ لِأُمٍّ وأب كَمِيرَاثِ الْإِخْوَةِ مِنَ الْأُمِّ وَالْأَبِ سَوَاءً ذَكَرُهُمْ كَذَكَرِهِمْ وَأُنْثَاهُمْ كَأُنْثَاهُمْ فَإِذَا اجْتَمَعَ الْإِخِوَةُ مِنَ الْأُمِّ وَالْأَبِ وَالْإِخْوَةُ مِنَ الْأَبِ فَإِنَّ بَنِي الْأُمِّ وَالْأَبِ يُعَادُّونَ الْجَدَّ بِبَنِي أَبِيهِمْ فَيَمْنَعُونَهُ بِهِمْ كَثْرَةَ الْمِيرَاثِ فَمَا حَصَّلَ للْإِخْوَةُ بَعْدَ حَظِّ الْجَدِّ مِنْ شَيْءٍ فَإِنَّهُ يَكُونُ لِبَنِي الْأُمِّ وَالْأَبِ خَاصَّةً دُونَ بَنِي الْأَبِ وَلَا يَكُونُ لِبَنِي الْأَبِ مِنْهُ شَيْءٌ إِلَّا أَنْ يَكُونَ بَنُو الْأُمِّ وَالْأَبِ إِنَّمَا هِيَ امْرَأَةٌ وَاحِدَةٌ فَإِنْ كَانَتِ امْرَأَةً وَاحِدَةً فَإِنَّهَا تُعَادُّ الْجَدَّ بِبَنِي أَبِيهَا مَا كَانُوا فَمَا حَصَلَ لَهَا وَلَهُمْ مِنْ شَيْءٍ كَانَ لَهَا دُونَهُمْ مَا بَيْنَهَا وَبَيْنَ أَنْ تَسْتَكْمِلَ نِصْفَ الْمَالِ كُلَّهُ فَإِنْ كَانَ فِيمَا يُحَازُ لَهَا وَلَهُمْ فَضْلٌ عَنْ نِصْفِ الْمَالِ كُلِّهِ فَإِنَّ ذَلِكَ الْفَضْلُ يَكُونُ بَيْنَ بَنِي الْأَبِ {لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ} [النساء 11] فَإِنْ لَمْ يَفْضُلْ شَيْءٌ فَلَا شَيْءَ لَهُمْ  

[Machine] About Ibrahim and Al-Sha'bi, there is a mother, a sister, a wife, and a grandfather. According to Ali, the mother takes a third, the sister takes a half, the wife takes a half, and the grandfather takes a sixth out of nine. According to Abdullah, the sister takes a half, the wife takes a half, the mother takes a third, and the grandfather takes a sixth out of nine shares. The grandfather shares the sister with his sixth and half, so he gets two-thirds and she gets one-third. The nine is multiplied by three, making twenty-seven. The mother gets six, the wife gets nine, leaving twelve. The grandfather gets eight and the sister gets four, and she is the oldest mother of the sons.  

عَنْ إِبْرَاهِيمَ وَالشَّعْبِيِّ أُمٌّ وَأُخْتٌ وَزَوْجٌ وَجَدٌّ فِي قَوْلِ عَلِيٍّ ؓ لِلْأُمِّ الثُّلُثُ وَلِلْأُخْتِ النِّصْفُ وَلِلزَّوْجِ النِّصْفُ وَلِلْجَدِّ السُّدُسُ مِنْ تِسْعَةٍ وَفِي قَوْلِ عَبْدِ اللهِ لِلْأُخْتِ النِّصْفُ وَلِلزَّوْجِ النِّصْفُ وَلِلْأُمِّ الثُّلُثُ وَلِلْجَدِّ السُّدُسُ مِنْ تِسْعَةِ أَسْهُمٍ وَيُقَاسِمُ الْجَدُّ الْأُخْتَ بِسُدُسِهِ وَنِصْفِهَا فَيَكُونُ لَهُ ثُلُثَاهُ وَلَهَا ثُلُثُهُ تُضْرَبُ التِّسْعَةُ فِي ثَلَاثَةٍ فَتَكُونُ سَبْعَةً وَعِشْرِينَ؛ لِلْأُمِّ سِتَّةٌ وَلِلزَّوْجِ تِسْعَةٌ وَيَبْقَى اثْنَا عَشَرَ؛ لِلْجَدِّ ثَمَانِيَةٌ وَلِلْأُخْتِ أَرْبَعَةٌ وَهِيَ الْأَكْدَرِيَّةُ أُمُّ الْفُرُوجِ  

[Machine] "And according to the popular opinion, the sister on the father's side and the mother's side is considered as a sibling. And the sister on the father's side and the grandfather's side, in the words of Ali and Abdullah, receive half of the inheritance. And for the sister on the father's side, she receives two-thirds of the inheritance, completing two-thirds. And whatever remains is for the grandfather. And according to the words of Zaid, the two sisters on the father's side receive half, and the grandfather receives half. And the sister on the father's side relinquishes her share to the sister on the father's side and the mother's side. And the sister is considered as a sibling on the father's side and the mother's side, and there are two sisters on the father's side and the grandfather's side, according to the words of Ali and Abdullah, they receive half. And whatever remains between the two sisters on the father's side completes two-thirds, and there is no increase if they are more than two sisters on the father's side. And according to the words of Zaid, the grandfather receives five and the sisters receive a share from five. Then the two sisters on the father's side relinquish their share to the sister on the father's side and the mother's side until they complete half. And they have a surplus if there are three or four sisters on the father's side with a sister on the father's side and the mother's side. The grandfather's share does not decrease from the third. And for the sister on the father's side and the mother's side, it is half, and the remaining portion is a sister on the father's side on the father's side and the mother's side and a brother on the father's side. In the words of Ali, the sister on the father's side and the mother's side receive half, and whatever remains between the brother and the grandfather is two-fifths. And according to the words of Abdullah, the grandfather receives half, and the sister on the father's side and the mother's side receive half. And the brother on the father's side is disregarded and does not receive anything. And according to the words of Zaid, out of ten shares, four shares go to the grandfather, four shares go to the brother, and two shares each go to the two sisters. Then the brother relinquishes his share to the two sisters, and they complete two-thirds. And he does not have anything left. And for two sisters on the father's side and the mother's side, according to the words of Ali and Abdullah, they receive two-thirds, and whatever remains between the brother and the grandfather is two-fifths. And according to the words of Zaid, out of three shares, the grandfather receives one share, and the two sisters on the father's side and the mother's side each receive one share. Then the brother relinquishes his share to the two sisters, and they complete two-thirds. And he does not have anything left. And for two sisters on the father's side and the mother's side, according to the words of Ali and Abdullah, they receive two-thirds, and whatever remains is for the grandfather. And the sister on the father's side and the brother on the father's side are excluded. And according to the words of Zaid, out of eighteen shares, the grandfather receives four shares, and the two sisters receive two shares each. Then the brother and the sister on the father's side relinquish their two shares to the two sisters, and they do not receive anything."  

وَالشَّعْبِيِّ أُخْتٌ لِأَبٍ وَأُمٍّ وَأُخْتٍ لِأَبٍ وَجَدٌّ فِي قَوْلِ عَلِيٍّ وَعَبْدِ اللهِ لِلْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ النِّصْفُ وَلِلْأُخْتِ مِنَ الْأَبِ السُّدُسُ تَكْمِلَةَ الثُّلُثَيْنِ وَمَا بَقِيَ لِلْجَدِّ وَفِي قَوْلِ زَيْدٍ لِلْأُخْتَيْنِ النِّصْفُ وَلِلْجَدِّ النِّصْفُ وَتَرُدُّ الْأُخْتُ مِنَ الْأَبِ نَصِيبَهَا عَلَى الْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ أُخْتٌ لِأَبٍ وَأُمٍّ وَأُخْتَانِ لِأَبٍ وَجَدٌّ فِي قَوْلِ عَلِيٍّ وَعَبْدِ اللهِ لِلْأُخْتِ مِنَ الْأَبِ وَالْأُمِ النِّصْفُ وَلِلْأُخْتَيْنِ مِنَ الْأَبِ السُّدُسُ تَكْمِلَةَ الثُّلُثَيْنِ وَمَا بَقِيَ لِلْجَدِّ وَإِنْ كُنَّ أَخَوَاتٍ مِنَ الْأَبِ أَكْثَرَ مِنِ اثْنَتَيْنِ لَمْ يَزِدْنَ عَلَى هَذَا وَفِي قَوْلِ زَيْدٍ لِلْجَدِّ خُمْسَانِ وَلِلْأَخَوَاتِ سَهْمٌ سَهْمٌ مِنْ خَمْسَةٍ ثُمَّ تَرُدُّ الْأُخْتَانِ مِنَ الْأَبِ عَلَى الْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ حَتَّى تَسْتَكْمِلَ النِّصْفَ وَلَهُمَا فَضْلٌ فَإِنْ كُنَّ ثَلَاثَ أَخَوَاتٍ أَوْ أَرْبَعَ أَخَوَاتٍ لِأَبٍ مَعَ أُخْتٍ لِأَبٍ وَأُمٍّ وَجَدٌّ لَمْ يُنْقَصِ الْجَدُّ مِنَ الثُّلُثِ شَيْئًا وَكَانَ لِلْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ النِّصْفُ وَمَا بَقِيَ بَيْنَ الْأَخَوَاتِ لِلْأَبِ أُخْتٌ لِأَبٍ وَأُمٍّ وَأَخٌ لِأَبٍ وَجَدٌّ فِي قَوْلِ عَلِيٍّ ؓ لِلْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ النِّصْفُ وَمَا بَقِيَ بَيْنَ الْأَخِ وَالْجَدِّ نِصْفَانِ وَفِي قَوْلِ عَبْدِ اللهِ ؓ لِلْجَدِّ النِّصْفُ وَلِلْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ النِّصْفُ وَيُلْغَى الْأَخُ مِنَ الْأَبِ وَلَا يَجْعَلُ لَهُ شَيْئًا وَفِي قَوْلِ زَيْدٍ مِنْ عَشَرَةِ أَسْهُمٍ؛ أَرْبَعَةُ أَسْهُمٍ لِلْجَدِّ وَأَرْبَعَةٌ لِلْأَخِ وَسَهْمَانِ لِلْأُخْتِ ثُمَّ يَرُدُّ الْأَخُ عَلَى الْأُخْتِ ثَلَاثَةَ أَسْهُمٍ فَتَسْتَكْمِلُ النِّصْفَ وَيَبْقَى لَهُ سَهْمٌ أُخْتٌ لِأَبٍ وَأُمٍّ وَأَخٌ لِأَبٍ وَأُخْتٌ لِأَبٍ وَجَدٌّ فِي قَوْلِ عَلِيٍّ ؓ لِلْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ النِّصْفُ وَمَا بَقِيَ بَيْنَ الْجَدِّ وَالْأَخِ وَالْأُخْتِ أَخْمَاسًا فِي الْقِسْمَةِ وَفِي قَوْلِ عَبْدِ اللهِ لِلْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ النِّصْفُ وَمَا بَقِيَ لِلْجَدِّ لَيْسَ لِلْأُخْتِ وَالْأَخِ مِنَ الْأَبِ شَيْءٌ وَفِي قَوْلِ زَيْدٍ مِنْ ثَمَانِيَةَ عَشَرَ سَهْمًا؛ لِلْجَدِّ الثُّلُثُ سِتَّةُ أَسْهُمٍ وَلِلْأَخِ سِتَّةٌ وَلِلْأُخْتَيْنِ سِتَّةٌ لِكُلِّ وَاحِدَةٍ مِنْهُمَا ثَلَاثَةٌ ثُمَّ يَرُدُّ الْأَخُ وَالْأُخْتُ مِنَ الْأَبِ عَلَى الْأُخْتِ مِنَ الْأَبِ وَالْأُمِّ حَتَّى تَسْتَكْمِلَ النِّصْفَ تِسْعَةَ أَسْهُمٍ وَيَبْقَى بَيْنَهُمَا ثَلَاثَةُ أَسْهُمٍ أُخْتَانِ لِأَبٍ وَأُمٍّ وَأَخٌ لِأَبٍ وَجَدٌّ فِي قَوْلِ عَلِيٍّ ؓ لِلْأُخْتَيْنِ الثُّلُثَانِ وَمَا بَقِيَ بَيْنَ الْأَخِ وَالْجَدِّ نِصْفَانِ وَفِي قَوْلِ عَبْدِ اللهِ لِلْأُخْتَيْنِ مِنَ الْأَبِ وَالْأُمِّ الثُّلُثَانِ وَمَا بَقِيَ لِلْجَدِّ وَيُطْرَحُ الْأَخُ وَفِي قَوْلِ زَيْدٍ مِنْ ثَلَاثَةِ أَسْهُمٍ؛ لِلْجَدِّ سَهْمٌ وَلِلْأُخْتَيْنِ سَهْمٌ وَلِلْأَخِ سَهْمٌ ثُمَّ يَرُدُّ الْأَخُ سَهْمَهُ عَلَى الْأُخْتَيْنِ فَاسْتَكْمَلَتَا الثُّلُثَيْنِ وَلَمْ يَبْقَ لَهُ شَيْءٌ أُخْتَانِ لِأَبٍ وَأُمٍّ وَأُخْتٌ لِأَبٍ وَجَدٌّ فِي قَوْلِ عَلِيٍّ وَعَبْدِ اللهِ ؓ جَمِيعًا لِلْأُخْتَيْنِ مِنَ الْأَبِ وَالْأُمِّ الثُّلُثَانِ وَلِلْجَدِّ مَا بَقِيَ وَسَقَطَتِ الْأُخْتُ مِنَ الْأَبِ وَفِي قَوْلِ زَيْدٍ مِنْ عَشَرَةِ أَسْهُمٍ لِلْجَدِّ أَرْبَعَةُ أَسْهُمٍ وَلِلْأَخَوَاتِ سَهْمَانِ سَهْمَانِ ثُمَّ تَرُدُّ الْأُخْتُ مِنَ الْأَبِ عَلَيْهِمَا سَهْمَيْنِ وَلَمْ يَبْقَ لَهَا شَيْءٌ قَاسَمَتَا بِهَا وَلَمْ تَرِثَ شَيْئًا أُخْتَانِ لِأَبٍ وَأُمٍّ وَأخٌ وَأُخْتٌ لِأَبٍ وَجَدٌّ فِي قَوْلِ عَلِيٍّ ؓ لِلْأُخْتَيْنِ مِنَ الْأَبِ وَالْأُمِّ الثُّلُثَانِ وَلِلْجَدِّ السُّدُسُ وَمَا بَقِيَ بَيْنَ الْأَخِ وَالْأُخْتِ {لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ} [النساء 11] وَفِي قَوْلِ عَبْدِ اللهِ لِلْأُخْتَيْنِ الثُّلُثَانِ وَمَا بَقِيَ لِلْجَدِّ وَيَسْقُطُ الْأَخُ وَالْأُخْتُ مِنَ الْأَبِ وَفِي قَوْلِ زَيْدٍ مِنْ ثَلَاثَةٍ لِلْجَدِّ الثُّلُثُ وَهُوَ سَهْمٌ وَسَهْمَانِ لِلْأُخْتَيْنِ مِنَ الْأَبِ وَالْأُمِّ قَاسَمَتَا بِهِمَا وَلَمْ يَرِثَا شَيْئًا  

[Machine] He (the narrator) said, "Al-Hajjaj came with him (the prisoner) in chains. When he arrived at the gate of the palace, he said, 'Yazid ibn Abi Muslim wants to see me.' Yazid said, 'As for the knowledge that is between us, there is no day of intercession that can save the prince from association and hypocrisy against himself. It is better for you to escape.' Then I met Muhammad ibn al-Hajjaj and he said to me something similar to what Yazid had said. When I entered upon al-Hajjaj, he said to me, 'And you, my people, are among those who opposed us and increased. I said, 'May Allah set right the prince. The house has become sad, the path has become narrow, we have stayed awake, fear has engulfed us, and we have fallen into disgrace without any righteous piety or strong argument.' He said, 'You speak the truth. By Allah, they did not bring their opposition against us, nor were they able to oppose us when they did.' Then he asked me about a case in Fara'id (inheritance). So I went to him and he said, 'What do you say about a mother, a sister, and a paternal aunt?' I said, 'There were five different opinions among the companions of the Messenger of Allah, ﷺ : Abdullah ibn Abbas, Zaid, Uthman, Ali, and Abdullah ibn Mas'ood. Ibn Abbas did not have an opinion if he was not a muqin, and in the narration of al-Ruqayyiq, if he was not a munqib. I said, 'The grandfather is the main inheritor and the sister receives two shares.' He said, 'And what did Zaid say about it?' I said, 'He considered it as nine shares: the mother receives three, the grandfather receives four, and the sister receives two.' He said, 'And what did the Commander of the Believers (Uthman) say about it?' I said, 'He considered it as three shares.' He said, 'And what did Abdullah ibn Mas'ood say about it?' I said, 'He considered it as six shares: the sister receives three, the grandfather receives two, and the mother receives one.' He said, 'And what did Abu Turab (Ali) say about it?' I said, 'He considered it as six shares: the sister receives three, the grandfather receives one, and the mother receives one.' He mentioned the hadith in its entirety, which was 12450. Abu Abdullah al-Hafiz told us, I am Abu Ishaq Ibrahim ibn Muhammad ibn Yahya, Abu al-Abbas Muhammad ibn Ishaq al-Thaqafi informed me, Muhammad ibn Abbad ibn Musa al-Ukaili informed me, my father Abbad ibn Musa informed me, who said that Abu Bakr al-Hudhali told me, Sha'bi told me and mentioned this hadith, which was 12451. Ahmad ibn Ali al-Hafiz told us, I am Ibrahim ibn Abdullah, I am Ismail ibn Ibrahim, Hassan ibn Isa narrated to me from Maghira, from the companions of Ibrahim and Sha'bi, who said: a mother, a sister, a paternal aunt, and a paternal aunt are siblings of a father and a mother and a grandfather. He mentioned their opinions in the manner in which Sha'bi mentioned them alone.  

أَنَّهُ أَتَى بِهِ الْحَجَّاجُ مُوثَقًا فَلَمَّا انْتَهَى إِلَى بَابِ الْقَصْرِ قَالَ لَقِيَنِي يَزِيدُ بْنُ أَبِي مُسْلِمٍ فَقَالَ إِنَّا لِلَّهِ يَا شَعْبِيُّ لِمَا بَيْنَ دَفَّتَيْكَ مِنَ الْعِلْمِ وَلَيْسَ بِيَوْمِ شَفَاعَةٍ بُؤْ لِلْأَمِيرِ بِالشِّرْكِ وَالنِّفَاقِ عَلَى نَفْسِكَ فَبِالْحَرِيِّ أَنْ تَنْجُوَ ثُمَّ لَقِيَنِي مُحَمَّدُ بْنُ الْحَجَّاجِ فَقَالَ لِي مِثْلَ مَقَالَةِ يَزِيدَ فَلَمَّا دَخَلْتُ عَلَى الْحَجَّاجِ قَالَ وَأَنْتَ يَا شَعْبِيُّ مِمَّنْ خَرَجَ عَلَيْنَا وَكَثُرَ فَقُلْتُ أَصْلَحَ اللهُ الْأَمِيرَ أَحْزَنَ بِنَا الْمَنْزِلُ وَأَجْدَبَ الْجَنَابُ وَضَاقَ الْمَسْلَكُ وَاكْتَحَلْنَا السَّهَرَ وَاسْتَحْلَسْنَا الْخَوْفَ وَوَقَعْنَا فِي خِزْيَةٍ لَمْ نَكُنْ فِيهَا بَرَرَةً أَتْقِيَاءَ وَلَا فَجَرَةً أَقْوِيَاءَ قَالَ صَدَقْتَ وَاللهِ مَا بَرُّوا بِخُرُوجِهِمْ عَلَيْنَا وَلَا قَوَوْا عَلَيْنَا حَيْثُ فَجَرُوا أَطْلَقْنَا عَنْهُ ثُمَّ احْتَاجَ إِلِيَّ فِي فَرِيضَةٍ فَأَتَيْتُهُ فَقَالَ مَا تَقُولُ فِي أُمٍّ وَأُخْتٍ وَجَدٍّ؟ فَقُلْتُ قَدِ اخْتَلَفَ فِيهَا خَمْسَةٌ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ عَبْدُ اللهِ بْنُ عَبَّاسٍ وَزَيْدٌ وَعُثْمَانُ وَعَلِيٌّ وَعَبْدُ اللهِ بْنُ مَسْعُودٍ قَالَ مَا قَالَ فِيهَا ابْنُ عَبَّاسٍ إِنْ كَانَ لَمُتْقِنًا؟ وَفِي رِوَايَةِ الرَّقِّيِّ إِنْ كَانَ لَمُنَقِّبًا قُلْتُ جَعَلَ الْجَدَّ أَبًا وَلَمْ يُعْطِ الْأُخْتَ شَيْئًا وَأَعْطَى الْأُمَّ الثُّلُثَ قَالَ فَمَا قَالَ فِيهَا زَيْدٌ؟ قُلْتُ جَعَلَهَا مِنْ تِسْعَةٍ؛ أَعْطَى الْأُمَّ ثَلَاثَةً وَأَعْطَى الْجَدَّ أَرْبَعَةً وَأَعْطَى الْأُخْتَ سَهْمَيْنِ قَالَ فَمَا قَالَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ؟ يَعْنِي عُثْمَانَ ؓ قُلْتُ جَعَلَهَا أَثْلَاثًا قَالَ فَمَا قَالَ فِيهَا ابْنُ مَسْعُودٍ؟ قُلْتُ جَعَلَهَا مِنْ سِتَّةٍ أَعْطَى الْأُخْتَ ثَلَاثَةً وَالْجَدَّ سَهْمَيْنِ وَالْأُمَّ سَهْمًا قَالَ فَمَا قَالَ فِيهَا أَبُو تُرَابٍ؟ يَعْنِي عَلِيًّا ؓ قُلْتُ جَعَلَهَا مِنْ سِتَّةِ أَسْهُمٍ فَأَعْطَى الْأُخْتَ ثَلَاثَةً وَأَعْطَى الْأُمَّ سَهْمَيْنِ وَأَعْطَى الْجَدَّ سَهْمًا وَذَكَرَ الْحَدِيثَ بِطُولِهِ 12450 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أنا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ يَحْيَى ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِسْحَاقَ الثَّقَفِيُّ حَدَّثَنِي مُحَمَّدُ بْنُ عَبَّادِ بْنِ مُوسَى الْعُكْلِيُّ حَدَّثَنِي أَبِي عَبَّادُ بْنُ مُوسَى قَالَ أَخْبَرَنِي أَبُو بَكْرٍ الْهُذَلِيُّ قَالَ قَالَ لِي الشَّعْبِيُّ فَذَكَرَ هَذَا الْحَدِيثَ 12451 وَأَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ الْحَافِظُ أنا إِبْرَاهِيمُ بْنُ عَبْدِ اللهِ أنا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ ثنا الْحَسَنُ بْنُ عِيسَى ثنا جَرِيرٌ عَنِ الْمُغِيرَةِ عَنْ أَصْحَابِ إِبْرَاهِيمَ وَالشَّعْبِيِّ وَإِبْرَاهِيمَ وَالشَّعْبِيِّ أُمٌّ وَأُخْتٌ لِأَبٍ وَأُمٍّ وَجَدٌّ فَذَكَرَ أَقْوَالَهُمْ بِنَحْوِ مَا ذَكَرَهُ الشَّعْبِيُّ وَحْدَهُ  

[Machine] Umar said: "For the sister, half remains, for the mother, a third of what remains, and for the grandfather, whatever remains."  

قَالَ عُمَرُ ؓ فِي أُمٍّ وَأُخْتٍ وَجَدٍّ لِلْأُخْتِ النِّصْفُ وَلِلْأُمِّ ثُلُثُ مَا بَقِيَ وَلِلْجَدِّ مَا بَقِيَ  

[Machine] Omar and Abdullah do not prefer a mother over a grandfather.  

عُمَرُ وَعَبْدُ اللهِ ؓ لَا يُفَضِّلَانِ أُمًّا عَلَى جَدٍّ  

[Machine] He was the first to fulfill the obligatory duties and he fulfilled the majority of them by two-thirds.  

أَنَّهُ أَوَّلُ مَنْ أَعَالَ الْفَرَائِضَ وَكَانَ أَكْثَرُ مَا أَعَالَهَا بِهِ الثُّلُثَيْنِ  

[Machine] "In a woman and her parents and two daughters, the sum becomes nine, 12456, and Abu Bakr ibn al-Harith al-Faqih informed us that Ali ibn Umar al-Hafiz narrated to us Abdullah ibn Muhammad ibn Abdul Aziz narrated to us Muhriz ibn Awn narrated to us Shariq mentioned it in a similar way. And in the story of Ibrahim al-Nakha'i from Ali and Abdullah, there were matters of assets in it."  

ؓ فِي امْرَأَةٍ وَأَبَوَيْنِ وَبِنْتَيْنِ صَارَ ثُمُنُهَا تُسْعًا 12456 وَأَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ أنا عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ثنا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ ثنا مُحْرِزُ بْنُ عَوْنٍ ثنا شَرِيكٌ فَذَكَرَهُ بِنَحْوِهِ وَفِي حِكَايَةِ إِبْرَاهِيمَ النَّخَعِيِّ عَنْ عَلِيٍّ وَعَبْدِ اللهِ ؓ مَسَائِلُ أَعَالِا فِيهَا الْفَرَائِضَ  

[Machine] Do you see the one who counted the grains of sand in a single remedy, a number that cannot be counted even in half and a half and a third? When half and half are gone, where is the place for the third? So Zufar said to him, "O Abu Abbas, who was the first to prioritize the obligations?" He said, "Umar ibn Al-Khattab." He asked, "And why?" He said, "When they argued with him and some of them rode on top of the others." He said, "By Allah, I do not know how to deal with you. By Allah, I do not know which of you came first and which of you came later." He said, "And I find nothing in this wealth better than to divide it among you proportionally." Then Ibn Abbas said, "By the oath of Allah, if those who came first were rewarded and those who came later were delayed, no obligation would be left." So Zufar asked him, "Which of them came first and which of them came later?" He said, "Every obligation does not disappear except by another obligation. So the one that Allah prioritized is the one that comes first. And for the husband, he has half. If that disappears, it becomes quarter and it does not decrease from it. And for the wife, she has a quarter, and if it disappears from her, it becomes an eighth and it does not decrease from it. And for the sisters, they have two-thirds and the one has half. If the daughters inherit them, they receive what remains. So those are the ones whom Allah delayed. If He had given the one whom Allah prioritized a complete obligation and then divided what remains among those whom Allah delayed proportionally, no obligation would be left." Zufar then asked him, "What stopped you from stating this opinion to Umar?" He said, "I feared him, by Allah." Ibn Ishaq said, Az-Zuhri told me, "By the oath of Allah, if it was not for the fact that the Imam of guidance preceded him, his matter would have been based on caution." The two scholars of knowledge did not differ regarding Ibn Abbas.  

تَرَوْنَ الَّذِي أَحْصَى رَمْلَ عَالِجٍ عَدَدًا لَمْ يُحْصِ فِي مَالٍ نِصْفًا وَنِصْفًا وَثُلُثًا إِذَا ذَهَبَ نِصْفٌ وَنِصْفٌ فَأَيْنَ مَوْضِعُ الثُّلُثِ؟ فَقَالَ لَهُ زُفَرُ يَا أَبَا عَبَّاسٍ مَنْ أَوَّلُ مَنْ أَعَالَ الْفَرَائِضَ؟ قَالَ عُمَرُ بْنُ الْخَطَّابِ ؓ قَالَ وَلِمَ؟ قَالَ لَمَّا تَدَافَعَتْ عَلَيْهِ وَرَكِبَ بَعْضُهَا بَعْضًا قَالَ وَاللهِ مَا أَدْرِي كَيْفَ أَصْنَعُ بِكُمْ وَاللهِ مَا أَدْرِي أَيُّكُمْ قَدَّمَ اللهُ وَلَا أَيُّكُمْ أَخَّرَ قَالَ وَمَا أَجِدُ فِي هَذَا الْمَالِ شَيْئًا أَحْسَنَ مِنْ أَنْ أقْسِمَهُ عَلَيْكُمْ بِالْحِصَصِ ثُمَّ قَالَ ابْنُ عَبَّاسٍ وَايْمُ اللهِ لَوْ قَدَّمَ مَنْ قَدَّمَ اللهُ وَأَخَّرَ مَنْ أَخَّرَ اللهُ مَا عَالَتْ فَرِيضَةٌ فَقَالَ لَهُ زُفَرُ وَأَيَّهُمْ قَدَّمَ وَأَيَّهُمْ أَخَّرَ؟ فَقَالَ كُلُّ فَرِيضَةٍ لَا تَزُولُ إِلَّا إِلَى فَرِيضَةٍ فَتِلْكَ الَّتِي قَدَّمَ اللهُ وَتِلْكَ فَرِيضَةٌ الزَّوْجُ لَهُ النِّصْفُ فَإِنْ زَالَ فَإِلَى الرُّبُعِ لَا يَنْقُصُ مِنْه وَالْمَرْأَةُ لَهَا الرُّبُعُ فَإِنْ زَالَتْ عَنْهُ صَارَتْ إِلَى الثُّمُنِ لَا تَنْقُصُ مِنْهُ وَالْأَخَوَاتُ لَهُنَّ الثُّلُثَانِ وَالْوَاحِدَةُ لَهَا النِّصْفُ فَإِنْ دَخَلَ عَلَيْهِنَّ الْبَنَاتُ كَانَ لَهُنَّ مَا بَقِيَ فَهَؤُلَاءِ الَّذِينَ أَخَّرَ اللهُ فَلَوْ أَعْطَى مَنْ قَدَّمَ اللهُ فَرِيضَةً كَامِلَةً ثُمَّ قَسَمَ مَا يَبْقَى بَيْنَ مَنْ أَخَّرَ اللهُ بِالْحِصَصِ مَا عَالَتْ فَرِيضَةٌ فَقَالَ لَهُ زُفَرُ فَمَا مَنَعَكَ أَنْ تُشِيرَ بِهَذَا الرَّأْيِ عَلَى عُمَرَ؟ فَقَالَ هِبْتُهُ وَاللهِ قَالَ ابْنُ إِسْحَاقَ فَقَالَ لِيَ الزُّهْرِيُّ وَايْمُ اللهِ لَوْلَا أَنَّهُ تَقَدَّمَهُ إِمَامُ هُدًى كَانَ أَمْرُهُ عَلَى الْوَرَعِ مَا اخْتَلَفَ عَلَى ابْنِ عَبَّاسٍ اثْنَانِ مِنْ أَهْلِ الْعِلْمِ  

[Machine] The Prophet ﷺ said that a Muslim does not inherit from a disbeliever, and a disbeliever does not inherit from a Muslim.  

النَّبِيَّ ﷺ أَنَّ الْمُسْلِمَ لَا يَرِثُ الْكَافِرَ وَأَنَّ الْكَافِرَ لَا يَرِثُ الْمُسْلِمَ  

[Machine] The Messenger of Allah ﷺ sent me to a man who had married his father's wife. He commanded me to kill him and take his wealth. This is the narration of Al-Rawd Al-Bariyy, and some of our companions have adopted it, believing that he married her thinking it was permissible, but then he apostatized, and therefore, it is obligatory to kill him and take his wealth. Al-Shafi'i (may Allah have mercy on him) said, and it was narrated that Muawiyah wrote to Ibn Abbas and Zaid ibn Thabit, asking them about the inheritance of an apostate. They replied that it should go to the state treasury. Al-Shafi'i meant that it is booty.  

بَعَثَنِي رَسُولُ اللهِ ﷺ إِلَى رَجُلٍ نَكَحَ امْرَأَةَ أَبِيهِ فَأَمَرَنِي أَنْ أَضْرِبَ عُنُقَهُ وَآخُذَ مَالَهُ لَفْظُ حَدِيثِ الرُّوذْبَارِيِّ وَقَدْ حَمَلَ هَذَا بَعْضُ أَصْحَابِنَا عَلَى أَنَّهُ نَكَحَهَا مُعْتَقِدًا لِإِبَاحَتِهِ فَصَارَ بِهِ مُرْتَدًّا وَجَبَ قَتْلُهُ وَأَخْذُ مَالِهِ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَقَدْ رُوِيَ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَى ابْنِ عَبَّاسٍ وَزَيْدِ بْنِ ثَابِتٍ يَسْأَلُهُمَا عَنْ مِيرَاثِ الْمُرْتَدِّ فَقَالَا لِبَيْتِ الْمَالِ قَالَ الشَّافِعِيُّ يَعْنِيَانِ أَنَّهُ فَيْءٌ  

[Machine] From Ali, who is also disconnected.  

عَنْ عَلِيٍّ ؓ وَهُوَ أَيْضًا مُنْقَطِعٌ  

[Machine] Ali was brought the imported calf, so he killed it and made his inheritance for his family from the Muslims. The Christians gave him thirty thousand in return, but he refused to sell them and burned them.  

أَنَّ عَلِيًّا ؓ أُتِيَ بِالْمُسْتَوْرِدِ الْعِجْلِيِّ فَقَتَلَهُ وَجَعَلَ مِيرَاثَهُ لِأَهْلِهِ مِنَ الْمُسْلِمِينَ فَأَعْطَاهُ النَّصَارَى بِجِيفَتِهِ ثَلَاثِينَ أَلْفًا فَأَبَى أَنْ يَبِيعَهُمْ إِيَّاهُ وَأَحْرَقَهُ  

[Machine] He was brought the calf importer, and he apostatized. Islam was offered to him but he refused. He was killed and his inheritance was divided among his Muslim heirs. Ash-Shafi'i (may Allah have mercy on him) said: Some of the people of Hadith among you claim that this is a mistake. Ash-Shafi'i said in another context: I said to him, referring to the one he was debating with, "Have you heard from the people of Hadith among you anyone who claims that the memorizers did not memorize anything about Ali? So he divided his property among his Muslim heirs. And we fear that the one who added this made a mistake. Imam Ahmad (may Allah have mercy on him) said: I have read in the narration of Abu Bakr Ahmad ibn Muhammad ibn Hanee' from Ahmad ibn Hanbal (may Allah have mercy on him) that he deemed the hadith that was narrated about Ali weak, which states that the property of the apostate is inherited by his Muslim heirs. The scholar said: I have also narrated the story of the calf importer from another perspective from Ali, and it does not contain this wording, but it only says that he did not offer his wealth.  

أَنَّهُ أُتِيَ بِمُسْتَوْرِدٍ الْعِجْلِيِّ وَقَدِ ارْتَدَّ فَعَرَضَ عَلَيْهِ الْإِسْلَامَ فَأَبَى قَالَ فَقَتَلَهُ وَجَعَلَ مِيرَاثَهُ بَيْنَ وَرَثَتِهِ مِنَ الْمُسْلِمِينَ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ قَدْ يَزْعُمُ بَعْضُ أَهْلِ الْحَدِيثِ مِنْكُمْ أَنَّهُ غَلَطٌ قَالَ الشَّافِعِيُّ فِي مَوْضِعٍ آخَرَ فَقُلْتُ لَهُ يَعْنِي لِلَّذِي يُنَاظِرُهُ هَلْ سَمِعْتَ مِنْ أَهْلِ الْحَدِيثِ مِنْكُمْ مَنْ يَزْعُمُ أَنَّ الْحُفَّاظَ لَمْ يَحْفَظُوا عَنْ عَلِيٍّ ؓ فَقَسَمَ مَالَهُ بَيْنَ وَرَثَتِهِ الْمُسْلِمِينَ وَنَخَافُ أَنْ يَكُونَ الَّذِي زَادَ هَذَا غَلَطَ؟ قَالَ الْإِمَامُ أَحْمَدُ رَحِمَهُ اللهُ وَقَرَأْتُ فِي رِوَايَةِ أَبِي بَكْرٍ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ هَانِئٍ عَنْ أَحْمَدَ بْنِ حَنْبَلٍ رَحِمَهُ اللهُ أَنَّهُ ضَعَّفَ الْحَدِيثَ الَّذِي رُوِيَ عَنْ عَلِيٍّ ؓ أَنَّ مِيرَاثَ الْمُرْتَدِّ لِوَرَثَتِهِ مِنَ الْمُسْلِمِينَ قَالَ الشَّيْخُ قَدْ رُوِيَتْ قِصَّةُ الْمُسْتَوْرِدِ مِنْ وَجْهٍ آخَرَ عَنْ عَلِيٍّ وَلَيْسَ فِيهَا هَذِهِ اللَّفْظَةُ وَإِنَّمَا فِيهَا أَنَّهُ لَمْ يَعْرِضْ لِمَالِهِ  

[Machine] I was with Ali sitting when a man from the Banu 'Ijl tribe came, known as al-Mastawrid. He was a Muslim who converted to Christianity. Ali asked him, "What is that?" He replied, "I found their religion to be better than yours." Ali asked, "What is your religion?" He said, "The religion of Jesus, ﷺ ." Ali then said, "I am also upon the religion of Jesus, ﷺ . But what do you say about Jesus, ﷺ ?" He replied, "He said a word that was unclear to me, and the people claim that he said he is their Lord." Ali then said, "Kill him." The people attacked him until he died. Then the people of al-Hira came and gave him, meaning his corpse, twelve thousand coins, but Ali refused and ordered it to be burned. He did not take any of the money. This narration is also related by ash-Sha'bi and 'Abdul-Malik ibn 'Umayr from Ali but without mentioning the money. This narration has also been taken by ash-Shafi'i as evidence against his opponent Thabit but he apologized for using it, abandoning his argument based on the apparent saying of the Prophet ﷺ : "A Muslim does not inherit a disbeliever, nor does a disbeliever inherit a Muslim," just as Mu'adh and Mu'awiyah and others have left it in the matter of a Muslim inheriting from a Jew.  

كُنْتُ عِنْدَ عَلِيٍّ ؓ جَالِسًا حِينَ أُتِيَ بِرَجُلٍ مِنْ بَنِي عِجْلٍ يُقَالُ لَهُ الْمَسْتَوْرِدُ كَانَ مُسْلِمًا فَتَنَصَّرَ فَقَالَ لَهُ عَلِيٌّ ؓ مَا ذَاكَ؟ فَقَالَ وَجَدْتُ دِينَهُمْ خَيْرًا مِنْ دِينِكُمْ قَالَ وَمَا دِينُكَ؟ قَالَ دِينُ عِيسَى عَلَيْهِ السَّلَامُ قَالَ عَلِيٌّ ؓ وَأَنَا عَلَى دِينِ عِيسَى عَلَيْهِ السَّلَامُ وَلَكِنْ مَا تَقُولُ فِي عِيسَى عَلَيْهِ السَّلَامُ؟ فَقَالَ كَلِمَةً خَفِيَتْ عَلَيَّ لَمْ أَفْهَمْهَا فَزَعَمَ الْقَوْمُ أَنَّهُ قَالَ أَنَّهُ رَبُّهُ فَقَالَ عَلِيٌّ ؓ اقْتُلُوهُ فَتَوَطَّأَهُ الْقَوْمُ حَتَّى مَاتَ قَالَ فَجَاءَ أَهْلُ الْحِيرَةِ فَأَعْطَوا يَعْنِي بِجِيفَتِهِ اثْنَى عَشَرَ أَلْفًا فَأَبَى عَلَيْهِمْ عَلِيٌّ ؓ وَأَمَرَ بِهَا فَأُحْرِقَتْ بِالنَّارِ وَلَمْ يَعْرِضْ لِمَالِهِ وَرَوَاهُ أَيْضًا الشَّعْبِيُّ وَعَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ عَنْ عَلِيٍّ ؓ دُونَ ذِكْرِ الْمَالِ ثُمَّ قَدْ جَعَلَهُ الشَّافِعِيُّ لِخَصْمِهِ ثَابِتًا وَاعْتَذَرَ فِي تَرْكِهِ قَوْلَهُ بِظَاهِرِ قَوْلِ النَّبِيِّ ﷺ لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلَا الْكَافِرُ الْمُسْلِمَ كَمَا تَرَكُوا بِهِ قَوْلَ مُعَاذٍ وَمُعَاوِيَةَ وَغَيْرِهِمَا فِي تَوْرِيثِ الْمُسْلِمِ مِنَ الْيَهُودِيِّ  

[Machine] And he (the narrator) said: I heard the Messenger of Allah ﷺ saying, "Islam increases and does not decrease."  

وَقَالَ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ الْإِسْلَامُ يَزِيدُ وَلَا يَنْقُصُ كَذَا  

[Machine] I heard the Messenger of Allah ﷺ saying, "Islam increases and does not decrease, so the Muslim should inherit, and if the news is correct, its interpretation is other than what it went to. He only meant that Islam is in increase and does not decrease by apostasy." And this man is unknown, so he is cut off.  

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ الْإِسْلَامُ يَزِيدُ وَلَا يَنْقُصُ فَوَرَّثَ الْمُسْلِمَ وَإِنْ صَحَّ الْخَبَرُ فَتَأْوِيلُهُ غَيْرُ مَا ذَهَبَ إِلَيْهِ إِنَّمَا أَرَادَ أَنَّ الْإِسْلَامَ فِي زِيَادَةٍ وَلَا يَنْقُصُ بِالرِّدَّةِ وَهَذَا رَجُلٌ مَجْهُولٌ فَهُوَ مُنْقَطِعٌ  

[Machine] If the apostate returns, his offspring will inherit from him. This is a severed bond, his grandfather did not know.  

إِذَا ارْتَدَّ الْمُرْتَدُّ وَرِثَهُ وَلَدُهُ هَذَا مُنْقَطِعٌ الْقَاسِمُ لَمْ يُدْرِكْ جَدَّهُ  

[Machine] He has a man who spent the first part of this year somewhere other than here. He asked, "How did I spend it?" He said, "You made it for the siblings from the mother, and you did not make anything for the siblings from the father and mother." He said, "This is what we have decided on, and this is what we have decided on." And he narrated from Abu Al-Husayn, I am Abdullah, narrated by Ya'qub, narrated by Zaid bin Mubarak, from Ibn Thawr, from Ma'mar, from Simak, from Wahb, from Al-Hakam bin Mas'ud Al-Thaqafi, similar to Umar bin Khattab. And it was also narrated by Sufyan bin 'Uyaynah and 'Abdul Razzaq, from Ma'mar. They said in the chain, "Mas'ud bin Al-Hakam said, 'Ya'qub bin Sufyan, this is a mistake, it is actually Al-Hakam bin Mas'ud.'" And Mas'ud bin Al-Hakam is Zurqi, and the one who narrated from him is Wahb bin Munabbih. It is actually Al-Hakam bin Mas'ud, who is Thaqafi.  

لَهُ رَجُلٌ قَضَيْتَ فِي هَذَا عَامَ أَوَّلَ بِغَيْرِ هَذَا قَالَ كَيْفَ قَضَيْتُ؟ قَالَ جَعَلْتَهُ لِلْإِخْوَةِ مِنَ الْأُمِّ وَلَمْ تَجْعَلْ لِلْإِخْوَةِ مِنَ الْأَبِ وَالْأُمِّ شَيْئًا قَالَ تِلْكَ عَلَى مَا قَضَيْنَا وَهَذَا عَلَى مَا قَضَيْنَا 12468 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ أنا عَبْدُ اللهِ ثنا يَعْقُوبُ ثنا زَيْدُ بْنُ الْمُبَارَكِ عَنِ ابْنِ ثَوْرٍ عَنْ مَعْمَرٍ عَنْ سِمَاكٍ عَنْ وَهْبٍ عَنِ الْحَكَمِ بْنِ مَسْعُودٍ الثَّقَفِيِّ عَنْ عُمَرَ بِنَحْوِهِ وَرَوَاهُ سُفْيَانُ بْنُ عُيَيْنَةَ وَعَبْدُ الرَّزَّاقِ عَنْ مَعْمَرٍ قَالَا فِي إِسْنَادِهِ مَسْعُودُ بْنُ الْحَكَمِ قَالَ يَعْقُوبُ بْنُ سُفْيَانَ هَذَا خَطَأٌ إِنَّمَا هُوَ الْحَكَمُ بْنُ مَسْعُودٍ قَالَ وَمَسْعُودُ بْنُ الْحَكَمِ زُرَقِيٌّ وَالَّذِي رَوَى عَنْهُ وَهْبُ بْنُ مُنَبِّهٍ إِنَّمَا هُوَ الْحَكَمُ بْنُ مَسْعُودٍ ثَقَفِيٌّ  

[Machine] A man said, "O Amir al-Mu'minin, indeed you did not differentiate between them on such and such a year." Umar said, "That was based on what we ruled on that day, and this is based on what we ruled today." The wording of the hadith is from Abdul Razzaq. Ya'qub ibn Sufyan said, "This is a mistake; it is actually Hakam ibn Mas'ud and its meaning is from Bukhari 12470." Abu al-Husayn informed us, "I am Abdullah; Ya'qub informed us; Saeed ibn Mansur informed us; Ismail ibn Ibrahim informed us; and Muhammad ibn Amr ibn Alqamah informed us that Mas'ud ibn al-Hakam was Zuraqiyy, and Wahb ibn Munabbih narrated from him. It is indeed Hakam ibn Mas'ud al-Thaqafi."  

رَجُلٌ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ لَمْ تُشَرِّكْ بَيْنَهُمْ عَامَ كَذَا وَكَذَا فَقَالَ عُمَرُ تِلْكَ عَلَى مَا قَضَيْنَا يَوْمَئِذٍ وَهَذِهِ عَلَى مَا قَضَيْنَا الْيَوْمَ لَفْظُ حَدِيثِ عَبْدِ الرَّزَّاقِ قَالَ يَعْقُوبُ بْنُ سُفْيَانَ هَذَا خَطَأٌ؛ إِنَّمَا هُوَ الْحَكَمُ بْنُ مَسْعُودٍ وَبِمَعْنَاهُ قَالَ الْبُخَارِيُّ 12470 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ أنا عَبْدُ اللهِ ثنا يَعْقُوبُ ثنا سَعِيدُ بْنُ مَنْصُورٍ ثنا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ أنا مُحَمَّدُ بْنُ عَمْرِو بْنِ عَلْقَمَةَ أَنَّ مَسْعُودَ بْنَ الْحَكَمِ زُرَقِيٌّ وَالَّذِي رَوَى عَنْهُ وَهْبُ بْنُ مُنَبِّهٍ إِنَّمَا هُوَ الْحَكَمُ بْنُ مَسْعُودٍ الثَّقَفِيُّ  

[Machine] That Omar divided between the siblings from the father's side and the mother's side and between the siblings from the mother's side in the third portion.  

أَنَّ عُمَرَ أَشْرَكَ بَيْنَ الْإِخْوَةِ مِنَ الْأَبِ وَالْأُمِّ وَبَيْنَ الْإِخْوَةِ مِنَ الْأُمِّ فِي الثُّلُثِ  

[Machine] "And Ali did not associate anything with them."  

وَأَنَّ عَلِيًّا ؓ لَمْ يُشَرِّكْ بَيْنَهُمْ  

[Machine] They gifted their fathers a donkey, which only brought them closer and divided them into three parts.  

هَبُوا أَبَاهُمْ كَانَ حِمَارًا مَا زَادَهُمُ الْأَبُ إِلَّا قُرْبًا وَأَشْرَكَ بَيْنَهُمْ فِي الثُّلُثِ  

[Machine] And Abdullah and Zaid said that they said to the husband, "Half is for you, and the sixth is for the mother, and they divided among the brothers from the father and the mother, and the brothers from the mother in the third. And they said, "The father did not increase them except in closeness."  

وَعَبْدِ اللهِ وَزَيْدٍ ؓ أَنَّهُمْ قَالُوا لِلزَّوْجِ النِّصْفُ وَلِلْأُمِّ السُّدُسُ وَأَشْرِكُوا بَيْنَ الْإِخْوَةِ مِنَ الْأَبِ وَالْأُمِّ وَالْإِخْوَةِ مِنَ الْأُمِّ فِي الثُّلُثِ وَقَالُوا مَا زَادَهُمُ الْأَبُ إِلَّا قُرْبًا  

[Machine] "And Abdullah has a mother, a wife, siblings from his mother, siblings from his father, and half-siblings from his mother's side. The mother's share is one-sixth and the husband's share is half. They share equally between the siblings from the father and the mother, in terms of one-third for both the males and females. They said that the father's share only brings them closer."  

وَعَبْدُ اللهِ ؓ فِي أُمٍّ وَزَوْجٍ وَإِخْوَةٍ لِأُمٍّ وَإِخْوَةٍ لِأَبٍ وَأُمٍّ لِلزَّوْجِ النِّصْفُ وَلِلْأُمِّ السُّدُسُ وَشَرِّكَا بَيْنَ الْإِخْوَةِ مِنَ الْأَبِ وَالْأُمِّ وَبَيْنَ الْإِخْوَةِ مِنَ الْأُمِّ فِي الثُّلُثِ ذَكَرُهُمْ وَأُنْثَاهُمْ فِيهِ سَوَاءٌ وَقَالَا مَا زَادَهُمُ الْأَبُ إِلَّا قُرْبًا  

[Machine] Abdullah ibn Masood and Zaid ibn Thabit in contrast to this  

عَبْدِ اللهِ بْنِ مَسْعُودٍ وَزَيْدِ بْنِ ثَابِتٍ بِخِلَافِ هَذَا  

[Machine] We came to Abdullah with a wife, a mother, and two brothers from the mother's side, and a brother from the father's side and the mother. He said, "The arrows are complete, yet the brother did not receive anything from the father and the mother."  

أَتَيْنَا عَبْدَ اللهِ فِي زَوْجٍ وَأُمٍّ وَأَخَوَيْنِ لِأُمٍّ وَأَخٍ لِأَبٍ وَأُمٍّ فَقَالَ قَدْ تَكَامَلَتِ السِّهَامُ وَلَمْ يُعْطِ الْأَخَ مِنَ الْأَبِ وَالْأُمِّ شَيْئًا  

[Machine] Abdullah said about a woman who left her husband and her mother and her siblings for her father and her mother and her siblings, he said to the husband the half and to the mother the sixth and to the brothers from the mother the third. The completion of the arrows is not assigned to the brothers from the father and the mother.  

قَالَ عَبْدُ اللهِ فِي امْرَأَةٍ تَرَكَتْ زَوْجَهَا وَأُمَّهَا وَإِخْوَتَهَا لِأَبِيهَا وَأُمِّهَا وَإِخْوَتَهَا لِأُمِّهَا قَالَ لِلزَّوْجِ النِّصْفُ وَلِلْأُمِّ السُّدُسُ وَلِلْإِخْوَةِ مِنَ الْأُمِّ الثُّلُثُ تَكْمِلَةَ السِّهَامِ وَلَمْ يَجْعَلْ لِإِخْوَتِهَا لِأَبِيهَا وَأُمِّهَا شَيْئًا  

[Machine] "He said about the partnership, 'O my nephew, the arrows have been completed without you.'"  

أَنَّهُ قَالَ فِي الْمُشَرَّكَةِ يَا ابْنَ أَخِي تَكَامَلَتِ السِّهَامُ دُونَكَ  

[Machine] "Zaid, for the husband, is half and for the mother is a sixth, and for the siblings from the mother is a third, and they did not differentiate between the siblings from the father and the mother with them. And they said, 'They are one unit. If there is any surplus, it is for them, and if there is no surplus, they have nothing.'"  

وَزَيْدٌ ؓ لِلزَّوْجِ النِّصْفُ وَلِلْأُمِّ السُّدُسُ وَلِلْإِخْوَةِ مِنَ الْأُمِّ الثُّلُثُ وَلَمْ يُشَرِّكَا بَيْنَ الْإِخْوَةِ مِنَ الْأَبِ وَالْأُمِّ مَعَهُم وَقَالَا همُّ عَصَبَةٍ إِنْ فَضَلَ شَيْءٌ كَانَ لَهُمْ وَإِنْ لَمْ يَفْضُلْ لَمْ يَكُنْ لَهُمْ شَيْءٌ  

[Machine] Zaid used to not associate partners with Allah, and he used to give one-third to his siblings, excluding the siblings from the father and mother. Hushaym said, "I countered him and said: Indeed, Zaid used to associate partners with Allah." The Shi'bi narrated to us in this manner from Zaid that he used to say the same as Ali's statement, and I also countered him. He said, "Between you and me is the son of Abi Layla." The sheikh said, "The correct narration in this matter from Zaid ibn Thabit is what has passed, and Mohammed ibn Salim is unique in this narration, and it is not strong. The Shi'bi and Ibrahim al-Nakhai are more knowledgable about the opinion of Abdullah ibn Mas'ud, even if they did not see it from the narration of Abu Qays al-Udi, even if it is connected except that the narration of Abu Qays has a witness. It is possible that he used to say that, then he returned from it to what was confirmed by the opinion of the Shi'bi and al-Nakhai. Allah knows best, as we have narrated from Umar ibn Al-Khattab.  

أَنَّ زَيْدًا ؓ كَانَ لَا يُشَرِّكُ كَانَ يَجْعَلُ الثُّلُثَ لِلْإِخْوَةِ لِلْأُمِّ دُونَ الْإِخْوَةِ مِنَ الْأَبِ وَالْأُمِّ قَالَ هُشَيْمٌ وَقَدْ رَدَدْتُ عَلَيْهِ فَقُلْتُ إِنَّ زَيْدًا كَانَ يُشَرِّكُ قَالَ فَإِنَّ الشَّعْبِيَّ حَدَّثَنَا هَكَذَا عَنْ زَيْدٍ أَنَّهُ كَانَ يَقُولُ مِثْلَ قَوْلِ عَلِيٍّ ؓ فَرَدَدْتُ عَلَيْهِ أَيْضًا فَقَالَ بَيْنِي وَبَيْنَكَ ابْنُ أَبِي لَيْلَى قَالَ الشَّيْخُ الرِّوَايَةُ الصَّحِيحَةُ فِي هَذَا عَنْ زَيْدِ بْنِ ثَابِتٍ مَا مَضَى وَهَذِهِ الرِّوَايَةُ يَنْفَرِدُ بِهَا مُحَمَّدُ بْنُ سَالِمٍ وَلَيْسَ بِالْقَوِيِّ وَالشَّعْبِيُّ وَإِبْرَاهِيمُ النَّخَعِيُّ أَعْلَمُ بِمَذْهَبِ عَبْدِ اللهِ بْنِ مَسْعُودٍ وَإِنْ لَمْ يَرَيَاهُ مِنْ رِوَايَةِ أَبِي قَيْسٍ الْأَوْدِيِّ وَإِنْ كَانَتْ مَوْصُولَةً إِلَّا أَنَّ لِرِوَايَةِ أَبِي قَيْسٍ شَاهِدًا؛ فَيُحْتَمَلُ أَنَّهُ كَانَ يَقُولُ ذَلِكَ ثُمَّ رَجَعَ عَنْهُ إِلَى مَا تَقَرَّرَ عِنْدَ الشَّعْبِيِّ وَالنَّخَعِيِّ مِنْ مَذْهَبِهِ وَاللهُ أَعْلَمُ كَمَا رُوِّينَا عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ  

[Machine] "He allocated a third to the brothers from the mother, and did not include the brothers from the father and mother with them, and said they are a separate group and did not give them any preference."  

أَنَّهُ جَعَلَ لِلْإخْوَةِ مِنَ الْأُمِّ الثُّلُثَ وَلَمْ يُشْرِكِ الْإِخْوَةَ مِنَ الْأَبِ وَالْأُمِّ مَعَهُمْ وَقَالَ هُمْ عَصَبَةٌ وَلَمْ يَفْضُلْ لَهُمْ شَيْءٌ  

[Machine] "Have you considered, if they were a hundred, would you increase upon the third anything? They said, 'No'. He said, 'Then indeed, I am not to diminish them from it anything'."  

أَرَأَيْتَ لَوْ كَانُوا مِائَةً أَكُنْتُمْ تَزِيدُونَ عَلَى الثُّلُثِ شَيْئًا؟ قَالُوا لَا قَالَ فَإِنِّي لَا أُنْقِصُهُمْ مِنْهُ شَيْئًا  

[Machine] "And Abu Musa and Ali were both monotheists. Abu Majlaz also narrated it from Ali, through a reliable chain, and Hakim ibn Jabir also narrated it from Ali, through a connected chain. Therefore, it is well-known in reference to Ali."  

وَأَبَا مُوسَى ؓ كَانَا لَا يُشَرِّكَانِ وَرَوَاهُ أَيْضًا أَبُو مِجْلَزٍ عَنْ عَلِيٍّ ؓ مُرْسَلًا وَحَكِيمُ بْنُ جَابِرٍ عَنْ عَلِيٍّ ؓ مَوْصُولًا فَهُوَ عَنْ عَلِيٍّ ؓ مَشْهُورٌ  

[Machine] Narrated by the Prophet, ﷺ : "When a child is born, they inherit a stab from Satan, as narrated by Ibn Khuzaymah from Al-Fadl ibn Ya'qub Al-Jazari, from 'Abdul 'Ala with this chain of narration. In addition to this hadith, the Prophet added: That is the stab of Satan that all the children of Adam are afflicted with, except for Mary and her son. When Mary gave birth to her son, she said, 'Indeed, I seek refuge for her and her offspring with You from Satan, the expelled one.' (Surah Al-Imran, verse 36) So a veil was struck near her, and he struck in it, meaning in the veil. According to the narration of Al-A'raj from Abu Hurayrah, from the Prophet, ﷺ : Satan stabs every child of Adam on their side when their mother gives birth to them, except for Jesus, the son of Mary. He attempted to stab him, but instead struck the veil. Abu Hurayrah said: I witnessed the cry that the baby makes when their mother gives birth to them, and indeed it is from Satan."  

عَنِ النَّبِيِّ ﷺ قَالَ إِذَا اسْتَهَلَّ الْمَوْلُودُ وَرِثَ وَرَوَاهُ ابْنُ خُزَيْمَةَ عَنِ الْفَضْلِ بْنِ يَعْقُوبَ الْجَزَرِيِّ عَنْ عَبْدِ الْأَعْلَى بِهَذَا الْإِسْنَادِ مِثْلَهُ وَزَادَ مَوْصُولًا بِالْحَدِيثِ تِلْكَ طَعْنَةُ الشَّيْطَانِ كُلُّ بَنِي آدَمَ نَائِلٌ مِنْهُ تِلْكَ الطَّعْنَةَ إِلَّا مَا كَانَ مِنْ مَرْيَمَ وَابْنِهَا؛ فَإِنَّهَا لَمَّا وَضَعَتْهَا أُمُّهَا قَالَتْ {إِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ} [آل عمران 36] فَضُرِبَ دُونَهَا بِحِجَابٍ فَطَعَنَ فِيهِ يَعْنِي فِي الْحِجَابِ وَفِي رِوَايَةِ الْأَعْرَجِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ كُلُّ بَنِي آدَمَ يَطْعَنُ الشَّيْطَانُ فِي جَنْبِهِ حِينَ تَلِدُهُ أُمُّهُ إِلَّا عِيسَى ابْنَ مَرْيَمَ ذَهَبَ يَطْعَنُ فَطَعَنَ فِي الْحِجَابِ قَالَ أَبُو هُرَيْرَةَ رَأَيْتُ هَذِهِ الصَّرْخَةَ الَّتِي يَصْرِخُهَا الصَّبِيُّ حِينَ تَلِدُهُ أُمُّهُ فَإِنَّهَا مِنْهَا  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يَرِثُ الصَّبِيُّ إِذَا لَمْ يَسْتَهِلَّ وَالِاسْتِهْلَالُ الصِّيَاحُ أَوِ الْعُطَاسُ أَوِ الْبُكَاءُ وَلَا يُكْمَلُ دِيَتُهُ وَقَالَ سَعِيدٌ لَا يُصَلَّى عَلَيْهِ وَرُوِيَ مِنْ حَدِيثِ جَابِرٍ مَوْقُوفًا وَمَرْفُوعًا وَقَدْ مَضَى فِي كِتَابِ الْجَنَائِزِ  

[Machine] The wife of the Prophet ﷺ said, "Indeed, Abu Bakr is truthful." He said in reference to the clothes he donated to him, "If you had sewed them or torn them, they would have been yours. But today, they belong to the heirs. And they are your brothers and sisters. So divide them according to the Book of Allah." Aisha said, "By Allah, O father, if it was like this and that, I would have left it. These are only names, so who is the other one?" He said, "It is Zainab bint Khuzaimah whom I see as a girl."  

زَوْجِ النَّبِيِّ ﷺ قَالَتْ إِنَّ أَبَا بَكْرٍ الصِّدِّيقَ ؓ قَالَ فِي الْأَوْسَاقِ الَّتِي نَحَلَهَا إِيَّاهَا فَلَوْ كُنْتِ جَدَدْتِيهِ أَوِ حُزْتِيهِ كَانَ لَكِ وَإِنَّمَا هُوَ الْيَوْمَ مَالُ الْوَارِثِ وَإِنَّمَا هُمْ أَخَوَاكِ وَأُخْتَاكِ؛ فَاقْتَسِمُوهُ عَلَى كِتَابِ اللهِ فَقَالَتْ عَائِشَةُ ؓ وَاللهِ يَا أَبَتِ لَوْ كَانَ كَذَا وَكَذَا لَتَرَكْتُهُ إِنَّمَا هِيَ أَسْمَاءُ فَمَنِ الْأُخْرَى؟ قَالَ ذُو بَطْنِ بِنْتِ خَارِجَةَ أُرَاهَا جَارِيَةً  

[Machine] Mother Saad, I would never ask my brothers for anything.  

أُمُّ سَعْدٍ مَا كُنْتُ لِأَطْلُبَ مِنْ إِخْوَتِي شَيْئًا